Parent-Child Communication about Religion: Survey and Diary Data on Unilateral Transmission and Bi-Directional Reciprocity Styles
We analyzed the frequency, structure, and content of parent-child communication about religion to determine if parent-child communication is characterized by a unidirectional parent-to-child transmission or a bi-directional reciprocity in which children are active participants in their religious soc...
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Published: |
Sage Publications
2003
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| In: |
Review of religious research
Year: 2003, Volume: 44, Issue: 3, Pages: 252-270 |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
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| 100 | 1 | |a Boyatzis, Chris J. |e VerfasserIn |4 aut | |
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| 245 | 1 | 0 | |a Parent-Child Communication about Religion: Survey and Diary Data on Unilateral Transmission and Bi-Directional Reciprocity Styles |
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| 520 | |a We analyzed the frequency, structure, and content of parent-child communication about religion to determine if parent-child communication is characterized by a unidirectional parent-to-child transmission or a bi-directional reciprocity in which children are active participants in their religious socialization. In two 1-week data collections, Christian parents with children between 3 and 12 years completed a survey and kept a diary of their religious conversations with their children (Time 1, Ṉ = 23, Time 2 Ṉ = 15). Diary entries showed that families discussed religious topics an average of 5.4 times in the 2-week span, though on surveys parents reported they discussed religion with children on "most days." The most common topics were God, Jesus, and prayer. Survey data indicated some stability over time in families' communication but diaries suggested less stability. On all measures, mothers were more involved than fathers in parent-child communication. Conclusions are tentative given the sample, but a bi-directional reciprocal style of communication seemed more typical than a unidirectional transmission style. Based on specific diary and survey variables, children spoke roughly as often as parents, asked questions, and initiated and terminated conversation frequently; parents rarely corrected their children, asked more open-ended solicitations of the child's views rather than "test" questions, and expressed only modest conviction that they had conveyed their own beliefs in conversations. We emphasize the need for researchers to view children as active participants in religious socialization rather than as more passive recipients of parental influences. The diary method is a promising measure for analyzing the dynamics of parent-child religious communication. Recommendations are offered for future investigations. | ||
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